A Classless Society
Selected Writings of Srila Bhaktivinoda Thakura on Varnasrama
SRI BHAKTYALOKA by Srila Bhaktivinoda Thakura
Six Faults that Destroy Bhakti
208 dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù
notpädayed yadi ratià çrama eva hi kevalam
"The occupational activities a man performs according to his own position
are only so much useless labor, or prayäsa, if they do not provoke
attraction for the message of the Personality of Godhead." Therefore
karma-prayäsa is contrary to devotional principles in the same way as
jnäna-prayäsa. The conclusion is that karma-prayäsa and jnäna-prayäsa are
very detrimental. But a devotee who desires to properly pass his life still
accepts his duties according to varëäçrama, as those duties are favorable to
devotional service and counted as part of devotional service. All these
activities are no longer called karma.
209 A practicing devotee should pass his life in a natural occupation
that is favorable to devotional service, and he should chant and remember
the holy names with knowledge of his relationship with the Lord. This
process of worship without prayäsa again has two different kinds of
applications-for householders and for renunciates. Making varëäçrama
favorable to devotional service, the householder should pass his life
engaged in devotional service free from prayäsa. They should earn and save
only to easily maintain the family members.
211 Although in the conditional state the rules are of different types,
still all the steps are divided into three principle categories. According
to the Vedas, Bhagavad-gétä, and all the småtis, three principle divisions
are found-karma, jïäna, and bhakti. In each division certain prescriptions
and certain prohibitions are enjoined. In the karma division, the rules of
varëäçrama and the ten supplementary saàskäras as well as regulative prayers
are prescribed. Sins and bad habits are prohibited. In the jïäna division,
sannyäsa, renunciation, detachment, and discussing matter and spirit are
prescribed. Fruitive activities, forbidden activities, and attachment to
sense enjoyment are prohibited. In the bhakti division, indifference,
performance of activities favorable to devotion, following the prescriptions
and prohibitions of the jïäna division, and cultivating devotional service
with the help of those prescriptions and prohibitions are prescribed. All
activities opposed to the Lord, jïäna, renunciation, attachment to sense
enjoyment, conclusions opposed to devotional service, and giving up action
are prohibited.
When the conditioned soul advances by giving up his illicit activities, or
low-class character, then he attains the level of karma-kaëòa. Such a person
should remain in varëäçrama-dharma and aspire to attain the level of jïäna.
This is his duty. He should remain in varëäçrama until he attains detachment
from material activities by discussing the difference between matter and
spirit and analyzing the nature of false ego, otherwise he becomes sinful.
When that detachment is attained, then his higher qualification destroys his
attachment to fruitive activities. But if that person still remains inclined
to the rules of karma-kaëòa, then he cannot make advancement.
212 The devotees whose minds are fixed on chanting and remembering
Kåñëa's glories in pure love have no taste for activities prescribed for
lower stages. Although they are not attached or bound to follow the
prescribed rules of the scriptures, they sometimes follow out of their own
accord. This is nicely explained in the eighth verse of the Upadeçämåta.
These are the glories of the pure devotees; that is, their glories are not
diminished by neglecting other's prescribed rules.
The purport is that exalted devotees follow whatever rules of the lower
stages they like. The jïänés follow the varëäçrama-dharma of the karmis by
their own will, not by rule or obligation. Similarly the devotees, out of
their sweet will, also follow the rules of the karmis and jïänés for some
purpose. This means that although they are not obliged to follow the
prescriptions and prohibitions, they do so on their own accord. The topmost
pure devotees are also not considered overly attached to regulations when
they follow the rules of karma, jïäna, and ordinary sädhana-bhakti.
Independently they are engaged in the unalloyed devotional service of Lord
Kåñëa. The practicing devotee who gives up niyamägraha but spontaneously
follows the rules achieves auspicious results.
The conclusion is that the practitioner attains a higher level as a result
of following the rules prescribed according to his qualification. He should
not maintain attachment for the rules of his previous level. Keeping this
instruction always in mind, he should always engage in chanting and
remembering Lord Kåñëa and thus continue advancing to higher levels.
215 Those who are faithful in hearing the topics of the Lord after
receiving His mercy on the strength of their accumulated pious activities
from many lifetimes are no longer attached to karma. They are called
Vaiñëavas. Among them, those who are gåhasthas enjoy whatever artha they
obtain while practicing dharma for the purpose of liberation, not for the
purpose of sense gratification; rather, this artha helps them purely
maintain their lives in the favorable cultivation of Kåñëa consciousness
with the purpose of understanding the Absolute Truth. In this, the
difference between karma and spiritual activities can be seen. Therefore, to
attain the mercy of the Lord, a gåhastha Vaiñëava should accept the
divisions of varëäçrama and along with his wife practice dharma, artha,
käma, and mokña in order to maintain his life. Whenever his house becomes
unfavorable for this purpose, he should give it up out of disgust. Thus by
properly performing the activities of trivarga, the gåhastha Vaiñëava's
character becomes pure. With such pure characteristics, he should hear,
chant, and remember the names, forms, qualities, and pastimes of the Lord
with full surrender.
216 There is a need for varëäçrama-dharma while a human remains in the
stage of piety and impiety that are born of his nature. The main purpose of
varëäçrama-dharma is this: By gradually following varëäçrama-dharma a human
being will become eligible to perform devotional service.
218 The purport of Çré Caitanya's statement is this: "O Rämänanda!
Varëäçrama-dharma is meant to regulate the gross and subtle bodies. If
someone is satisfied only in that, without engaging in devotional service of
Kåñëa, then what is his gain? Therefore, although the process of varëäçrama
is the only means of purification for a conditioned soul, still it is
external." As stated in Çrémad Bhägavatam (1.2.8):
dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù
notpädayed yadi ratià çrama eva hi kevalam
"The occupational activities a man performs according to his own position
are only so much useless labor if they do not provoke attraction for the
message of the Personality of Godhead." From this one should not conclude
that Çré Caitanya Mahäprabhu has ordered us to discard varëäçrama-dharma. If
that would have been the case, then He would not have instructed all living
entities through His pastimes of completely following the orders of gåhastha
and sannyäsa. As long as one has a material body the system of
varëäçrama-dharma must be followed, but it should remain under the full
control and domination of bhakti. Varëäçrama-dharma is like the foundation
of one's supreme occupational duty. When one's supreme occupational duty is
matured and one achieves his goal, then the process is gradually neglected.
Again, it is also abandoned at the time of death.
219 In the last half of the verse quoted by Çréla Rämänanda Räya, it
says: viñëur ärädhyate panthä nänyat tat-toña-käraëam-"One should know that
without following the process of varëäçrama-dharma, a materialist has no
alternative to pass his life favorably for the service of the Supreme
Personality of Godhead, Viñëu." This is the only way to achieve the life of
a devotee.
220 Human beings are divided according to their nature into the
following divisions: brähmaëa, kñatriya, vaiçya, çüdra, saìkara, and
antyaja. Even though the system of varëäçrama is not clearly present in some
countries, still it exists in a seedling form.
221 "The brähmaëas' main characteristics are qualities such as
peacefulness, not birth. If these main characteristics are seen in persons
other than those born as brähmaëas, then such persons should be considered
brähmaëas. They should not be considered according to their caste by birth."
This kind of eternal varëäçrama-dharma is always to be followed. It is often
useful for devotional service. Members of the four varëas and the lower
castes should be eager to progress their sättvic nature. If an outcaste
becomes fortunate due to his pious deeds, then he should progress his
cultivation of goodness while following the conduct of a çüdra. Everyone
should give prominence to devotional service and progress the cultivation of
goodness to the platform of nirguëa, transcendence, by the mercy of the
devotees. These are the stages of sanätana-dharma. With devotion, the member
of any varëa is considered the best of the brähmaëas; without devotion, the
life of a brähmaëa fixed in goodness is useless.
SRI CAITANYA SIKSAMRTA by Srila Bhaktivinoda Thakura
223 There are three stages between the primitive, uncivilized state of
mankind and the devotional state. In these three stages, the diseases of
atheism, materialism, skepticism, and voidism afflict many people. Acting
as obstacles to their progress, those philosophies bring them to a
lamentable state. Of course, not all people will be so afflicted. Those
who are infected by the disease become bound up, and do not progress to
higher stages of life. The uncivilized tribal, taking advantage of the
system of varnasrama and cultivating civilized manners, proper conduct and
education, can quickly attain the life of a devotee.This is the natural
path of progress for mankind. But if one becomes afflicted by the diseases
of materialistic philosophies, he falls into an unnatural state of
existence.
224 The followers of the varnasrama institution accept the regulative
principles of the four social orders and four spiritual orders. However, if
one carries out the regulative principles of the orders but does not render
transcendental service to Krsna, he falls into the hellish condition of
material life.
225 Dharma consists of the activities allotted to the four varnas and
asramas. It is also called traivargika dharma (artha, kama and dharma).
This traivargika dharma is discussed in the Second Part of this book.
Mahaprabhu has taught that men with attachment for worldly enjoyment get
strength from the practice of these rules to carry on comfortably the
maintenance of body and family. Those with too much attachment are advised
to follow the rules of varnasrama, and this will qualify them for bhakti.
But those people who practice varnasrama without making bhakti the goal go
to hell, even though they follow their prescribed duties
226 As long as material desire is present in the heart, a person
performing sadhana bhakti should follow the injunctions of varnasrama. But
one who gives up material desires and practices sadhana bhakti according to
the injunctions is free from the obligations of serving varnasrama rules. 11
227 Some unknowledgeable people think that sadhana bhakti is not
necessary. Some prefer varnasrama and others prefer to relish prema. But
from seeing the instructions concerning bhakti, a gradual process is
recommended and fruitful. First a person should attain steadiness in good
conduct by practicing varnasrama. Then he must progress to vaidhi bhakti.
Finally, with prema, he reaches perfection.14 According to the amount of
qualification of the individual, this form of advancement may slightly
change .
228 Mahaprabhu has given instructions for surpassing such material
conceptions of life and easily attaining pure spiritual life. Practice of
varnasrama is for the maintenance of the body. Practice of yoga is for
advancement of the mind. Sadhana bhakti is for advancement of the soul.
Though the devotee may not be expert at farming, fighting, or any material
occupation, he is expert in terms of the real life of the human being. A
king's minister may not be able to fire the gun expertly, but he can still
act as the advisor for the soldiers and make expert arrangements for the
war. Those who can see the elevated position of the devotees is actually
intelligent, and can obtain the mercy of the Lord. 16
229 The stages of life are four: brahmacarya, grhastha, vanaprastha and
sannyasa. The brahmacari is the person who before marriage gets education
and is free to wander. The grhastha is the person he gets married and takes
up family responsibilities. The person who upon aging gives up work and
lives alone is a vanaprastha. One who gives up all relations with his
family and is free to wander is a sannyasi. The system set up after
working out the relation of the varnas and asramas is called varnasrama
dharma. This dharma is the social code for the people of Bharata. If a
country lacks this system of dharma, it cannot be called an advanced
society.
232 According to these natures, the people of India were classed in four
varnas. If society is divided according to the varnas, all the work in
society becomes effective. This is beneficial for the whole world. That
society which has the varnas has a scientific basis and is worshipable by
all. Some people may question the efficacy of the varnasrama system, since
the countries of Europe attained great feats and fame without having a
varnasrama system. But such a doubt has no substance, because these people
are all recent. Due to being very bold and energetic, they have taken all
the previous skills, arts and sciences, and begun to act. But gradually
with time, these societies will fall, because of lack of scientific
organization of varnas. Though the Aryan civilization is much older, it
has remained intact with the same characteristics because of the
varnasrama system.
233 The Roman and Greek civilizations were much more powerful than
modern European nations, but where are they now? Those peoples have become
devoid of their previous qualities and taken up the qualities and life style
of the modern nations. They have become so transformed that they have no
pride in their previous glory. Though the Aryan civilization is much more
ancient than that of the Greeks and Romans, even now the people of India
take pride in their ancient heroes. Why is that? Because the varnasrama
system remained strong, the culture of the society was preserved and not
lost. Though the ranas were defeated by the Muslims, even today they
identify themselves as the descendants from Ramacandra's line. Though the
people of India may have declined to a decrepit state with age, as long as
the varnasrama system is practiced, the Aryan identity will also remain.
The Roman and other peoples , who were offshoots of Vedic civilization,
declined as they mixed with the outcast cultures such as Huns and Vandals.
If one examines modern European cultures, one will notice that all its
remarkable features are due to preservation of varnas, based upon
intrinsic nature of the individual. Those who have the nature of
merchants prefer that occupation, and by that profession obtain their
progress. Those who have ksatriya nature join the military. Those who
are sudra in nature prefer to do menial service. Actually no society can
exist without a division of varnas. Even in matching for marriage, nature
and occupational status have to be considered. Though the European nations
incorporated some aspects of varnas, the varnas were not systematically
established there. Civilization and knowledge advance in proportion to the
degree of systemization of the varnas.
234 One should deeply consider the reason for India's deteriorated
state. The varnasrama system was established in India at the beginning of
Treta Yuga, at which time the Aryans had advanced knowledge.2 The rule was
established that each person took up a varna according to his nature, and
getting a qualification through that varna, he would carry out his duties
and work designated by the varna. By following this system of asrama and
varna according to nature, the work of society went on smoothly. Varna was
decided solely on the basis of nature for those people whose father had no
varna. Jabali, Gautama, Janasruti and Citraratha are examples from Vedic
history. For those whose father had a varna, their varna was decided on the
basis of both father's varna and individual nature. From the ksatriya
dynasty of Narisyanta, the great rsi Jatukarna appeared, who started a
famous brahmana lineage called Agnivesya. In the Aila dynasty, Jahnu, the
son of Hotraka became a brahmana. From King Vitatha of Bharadvaja's
dynasty came Nara and others who were ksatriyas, and Garga, who was a
brahmana. In King Bharmasva's ksatriya line were born Satananda of the
Maudagalya gotra and Krpacarya. There are many examples like this in the
scriptures, showing that birth is not the only qualification for occupation.
When the actual system was practiced, the glory of India was as strong as
the midday sun. All nations worshipped the inhabitants of Bharata as
rulers, administrators and teachers. Egypt, China and other countries used
to take instruction from the people of India with great reverence.
The varnasrama system continued purely for a long time, until Jamadagni and
his son Parasurama, of ksatriya nature, claimed themselves as brahmanas. By
following a varna contrary to their nature, out of self interest, they
created friction between the brahamana and ksatriya classes. Because of
this seed of enmity between the two classes, the procedure of judging
varna by birth became fixed. In time, this system of varnas without
reference to nature entered covertly in the Manu Samhita and other
scriptures. Without possibility of attaining a higher varna, out of
frustration, the ksatriyas created Buddhism to destroy the brahmana varna.
But for every action there is an equally strong reaction. Therefore the
class distinction based on birth became even stronger. With the conflict
between exploitation of position, based on birth (the brahmanas), and
disloyalty to ones culture (ksatriyas), they gradually destroyed themselves.
Those with no brahman qualities, brahmanas in name only, began to write
scriptures with their own interest at heart, thus cheating the other
classes. Ksatriyas, without ksatriya qualities were defeated in battle.
Without their kingdoms, they began to support Buddhism. Vaisyas without
vaisya nature began to preach Jainism. By this act, the great mercantile
community became weakened. Laborers without sudra nature, without
qualification for works of specific nature, became thieves. Running without
any scriptural reference, the country came under the control of the Muslims.
Shipping companies entered. The concept of service vanished. Gradually the
influence of Kali deepened.3 The present pitiful condition of India, which
was once the controller and teacher of the whole world, is not because of
old age, but because of the corruption of the varnasrama system. By the
desire of the Lord, the controller of all living beings and rules, may
there arise again in India an empowered person who can establish the
varnasrama system. The writer of the puranas also expectantly awaits the
action of Kalki.
237 Improper conduct is another sin. To disregard the conduct which has
been delineated by the saintly people and take up conduct of foreigners is
improper conduct. Those who, by associating with foreigners for a time,
give up the pure rules of varnasrama in favor of freedom from rules, become
fallen, acting against the perfect, scientific rules of conduct. For
purification they must perform penances.
238 8 Those who are followers of this varnasrama system accept
principles according to authorized traditions of proper conduct. When such
varnasrama duties are dedicated to Me in loving service, they award the
supreme perfection of life. S.B.11.18.47
240 Though a person situated in the world may accept spiritual dharma,
he does not give up the rules of mundane dharma, for the rules of varnasrama
still assist him in supporting his body, mind and social environment. Being
comfortable as a result of proper body, mind and surroundings, he is able
to attain the eternal bliss of worshipping the Lord. The mundane dharma is
called karma kanda and the spiritual dharma is called sadhana bhakti. It is
apparent that the secondary rules of karma are one division of scripture and
the principal rules of bhakti are another division.
There are two processes in attaining devotion: the gradual process and the
sudden process. In the Caitanya Caritamrta the Lord described to Sri Rupa
Goswami the gradually path.
241 The primitive people and civilized people with arts and sciences,
but no varnasrama dharma, are devoid of moral principles. Buddhist and
other atheistic groups have only moral culture. Those who accept the Vedas
but do not practice strictly have morals with a material conception of God.
Those who actually practice dharma have belief in God conditioned by moral
culture. Amongst those some people discover the real truth, and amongst
those, a few obtain liberation from material consciousness. Amongst those,
a few attain devotion to the Lord.
244 Those following vaidhi bhakti should think of dedication to the Lord
as their principle work in life. It is a cultivation performed , not from
fear or hatred, but with affection and love. That is the meaning of
favorable. Though it is necessary to maintain the body by following the
rules of varnasrama, the devotee never allows those rules to overpower his
devotion of the Lord. Those rules always remain as followers of the
cultivation of the Lord. Whatever knowledge is necessary for realizing the
soul beyond the material realm of experience, it always remains as the
servant of devotional cultivation, and never supersedes the position of
devotion. All actions and all knowledge are for the advancement of bhakti
alone. This is how the devotee of vaidhi bhakti lives his life.
245 Following the rules of bhakti to attract the heart to the lotus feet
of Krsna while simultaneously maintaining the body through the rules of
varnasrama is called bhakti yoga.1 The cultivation of the Lord is essential
in this process. There are five types of cultivation: with body, mind,
soul, matter and society.
The devotee is happy that he can engage his body, mind, soul, place,
time and matter in the service of he Lord, but something is lacking still.
If he can engage other people or society in the Lord's service he will be
happy.9 Thus there are rules for cultivation of devotion utilizing social
tendencies: festive gatherings of devotees, keeping proper standards of the
vaisnavas, raising a vaisnava family, and spreading vaisnava dharma to all
souls.
249 What is the relation of varnasrama, which was previously discussed,
with vaidhi bhakti? Should a person take shelter of vaidhi bhakti and give
up the rules of varnasrama dharma, or should he practice vaidhi bhakti for
developing devotion, while still following the varnasrama rules and duties?
It was previously stated that the purport of varnasrama dharma is to
maintain the body, develop the mind, perform good works for society and
learn spiritual topics, all with the goal of developing pure bhakti.3 In
that man is bound by a material body, he must follow the varnasrama rules.
That cannot be denied, for without the development of body, mind, society
and spirit, man's life becomes degraded. The rules of varnasrama are
suitable for this purpose , and therefore they should be followed. However
varnasrama is not the final goal. With the assistance of varnasrama dharma,
a person should cultivate bhakti. It is also necessary to follow the rules
of varnasrama in the cultivation of bhakti.
251 But by following the rules of varnasrama, which are time consuming,
a person may not have any time left to cultivate bhakti.4 Furthermore, where
there is some conflict of principles, what should be done? First, it should
be said that without taking proper care of body, mind, society and spirit,
a person cannot perform the more elevated activities of bhakti. How can the
seed of devotion, faith, awaken in the heart if a person dies prematurely,
develops mental problems and never learns anything about spirit? And if a
person gives up the rules of varnasrama and acts as he pleases, his physical
and mental actions will be like those of a madman. He will be engaged in
the worst sins. No sign of bhakti will be visible.
Thus, though varnasrama dharma is somewhat engaging, it must be followed as
an assistant to bhakti, and, with the cultivation of bhakti, its consumption
of time will decrease. 5 Its various activities will transform into
devotional actions. First a person should practice the five types of
devotional activities to the utmost, as directed by Lord Caitanya, while
simultaneously being meticulous in observance of varnasrama duties, which
may take too much time. He should gradually reject those varnasrama duties
which are against devotional principles. Finally, being purified by bhakti,
varnasrama duties will become the servant of sadhana bhakti. Acting it this
way, there will be no conflict between the duties of varnasrama and
bhakti. By the cultivation of bhakti, the life of a brahmana and the life
of a sudra, both purified by bhakti, become equalized. The sudra, being
illumined by his state of servitude to the Lord and to the devotees, becomes
equal to the selfless brahmana. The purity of vaisnava brotherhood will
enlighten the lives of the four varnas so much that the world will seem to
be Vaikuntha. By removal of the obstacles arising from identification with
body, real equality of the souls is possible. 6
252 Just as atheistic moral dharma merges with theistic moral life,
varnasrama dharma, so theistic moral life transforms itself and becomes
devoid of its previous faults in the life of a devotee. In varnasrama
dharma the worship of the Lord is only one among many rules. When this
dharma is incorporated in the life of a devotee, all the rules becomes
subordinate to the worship of the Lord. Although this change may seem very
general, when faith becomes strong, the whole life of the person becomes
transformed. The lives of a varnasrama follower and a devotee are
completely different.
253 Though all humans have a right to practice bhakti, those who follow
the regulations of varnasrama have a much easier time. But even though the
qualification and opportunity is there, many varnasrama followers do not
take to bhakti.9 The reason is that man's life takes the form of
ascending steps. Those outside the varnasrama are on the lowest step.
Atheistic moralists are on the second step. Theistic moralists are on the
third step. Vaidha bhaktas are on the fourth step, and raganuga bhaktas are
on the fifth step. It is the nature of the soul to ascend to the next
higher step, but he should not ascend prematurely or too quickly. Only after
being firmly established on one step is it possible to ascend to the next
step . That is why being qualified with steadiness on each level has been
emphasized. When a person is qualified to ascend to the next step, he must
also give up attachment to the old step. The tendency to cling to the old
stage is called niyamagraha, clinging to outmoded rules. Because of this,
the outcasts have no respect for the atheistic moralists; the atheistic
moralists have no respect for the pseudo-theistic moralists; the
pseudo-theists have no respect for the theistic moralists; the theistic
moralists have no respect for the vaidha bhaktas; and the vaidha bhaktas
have no respect for ragatmika bhakti. Because of such habit, the followers
of varnasrama often do not respect the vaidha bhaktas.10 This does not
affect bhakti itself, but is as misfortune for those who do not take up
interest in their own advancement. Those at a higher stage naturally have
compassion for those at a lower stage, but until the lower-situated people
are fortunate, they cannot give up their stage and develop a taste for the
higher stage.
254 When the consciousness of those situated in varnasrama matures into
devotional sentiment they take up the life of a devotee, but as long as they
do not, they must still be said to be practicing karma. Karma is not an
integral part (anga) of bhakti. When karma matures fully, it takes the
form of devotional action, and this is called bhakti, not karma. The moment
that real faith in the Lord arises, a person transcends karma. The sandhya
rites are obligatory activities arising out of the rules of moral dharma.
They are not activities of bhakti arising from faith. When faith in the
Lord arises, all the activities, being centered on the Lord, are given
respect according to their contribution to the goal, bhakti. Thus, if a
devotee is listening to a devotional lecture in the evening, he does not
like to interrupt that to perform his sandhya rites. The devotee
understands that there is no necessity for giving up an activity which is
already fulfilling the goal of sandhya rites.
256 Caitanya Mahaprabhu has called this faith the seed of the creeper of
bhakti. Examining the lives of devotees, it will be found that some have
developed faith by studying the scriptures impartially. Many have developed
faith by association with devotees and hearing their teachings. Others have
developed faith in bhakti after performing duties according to varnasrama
and developing a repulsion to taking material results. Others have developed
faith through disgust for speculative knowledge. Others have developed
faith suddenly. There is no specific rule for the development of faith.
Faith, the seed of the creeper of bhakti, is above the rules. Therefore it
was said that faith develops in the fortunate soul.... Therefore it was said
that faith develops in the fortunate soul. The end of action according to
varnasrama duties (karma) and the appearance of faith are simultaneous.3
257 Narada replied, "Oh Vyasa, with the same clarity that you have
explained the four goals of artha, dharma, kama and moksa in the Puranas,
Vedanta Sutra, and Mahabharata, you have not attempted to explain the
spotless spiritual pastimes of the Supreme Lord. Because of this you are
not feeling satisfaction. You have made a great mistake in overemphasizing
varnasrama dharma as the duty of the conditioned soul. If a person gives up
his material dharma and worships the Lord in devotion, and then falls from
that position, what is the loss? If a person stays steady in his dharma but
does not worship the Lord, what does he really gain?"19 From this
instruction it may be understood that there is no other method than
worshipping the Supreme Lord in devotion. By worshipping the Lord who is
the shelter of the name, the soul achieves everything. 20
259 It is necessary to cultivate knowledge of science, arts, morality
and God, but this cultivation is of two types: improper and proper.
Improper cultivation refers to cultivation performed at the wrong time and
in the wrong way, without considering ones own qualification. A person
should practice according to his qualification. If he does more or less,
the proper result will not manifest. Qualification is according to ones
nature. Nature arises due to original circumstance, teachings and
association. When you take support of the scientific system of varnasrama
of Bharata after discerning your qualification, you will perfect your
activities and attain the final goal. Please understand that your soul is
deathless, through logic and intrinsic faith. Then your life in vaidha
bhakti will be perfect in all respects. Though you appear to have arisen
from your mother's womb, by transcendental logic and advanced methods,
raise and embellish that self to higher existence. You existed before this
birth, and after this life you will exist. Without such conviction, your
faith in God will not be pure.
260 Some person, being born in a family of devotees naturally becomes a
devotee. Another person, taking birth in materialist's family, will
likely be a materialist. Thereafter, the teachings and association may be
favorable or unfavorable. When the person attains full intellectual
capacity, his nature becomes fixed. According to that nature, the person
does his activities. Since in one lifetime all results of action must be
received0, one person will go to heaven and another to hell. Is this the
proper work of the all merciful, all discerning Lord? Those religions
which accept one life-span for all activity are imperfect and unreasonable.
Do not be limited by these religions; recognize the elevated nature of the
soul. Taking shelter of varnasrama dharma you will be happy.
It is necessary to perform work according to the scriptural injunctions.
This work is of two types: with desire and without desire. You should not
be attracted to work which directly strengthens the senses for enjoyment.
Desireless work is obligatory. In doing such work, there is no desire, even
if it yields sense pleasure, for desire refers to self interest. In
performing work as a matter of duty there is no desire or kama. By this
work, the Lord is satisfied. When the Lord is satisfied, both material
satisfaction and liberation are possible.
261 With this solid reasoning a person should establish himself in
varnasrama dharma and live a life of theistic morality. At this stage he
begins the serious attempt to discover the goal of human life. He begins to
consider the relation of soul and God. After coming to a conclusion
however, the real question is not yet solved, and the person then asks,
"Who am I? What is my relation to the world? What is my relation to God?
What is my final position?"
DASA MULA TATTVA by Srila Bhaktivinoda Thakura
263 The followers of the varëäçrama institution accept the regulative
principles of the four social orders and four spiritual orders. However, if
one carries out the regulative principles of these orders but does not
render transcendental service to Kåñëa, he falls into the hellish condition
of material life.
264 People of tender faith perform bhakti by means of the varëäçrama
system and offering of the results of their work (karmärpaëa). Their bhakti
is not real bhakti but a semblance of bhakti (bhakty abhäsa): their chanting
of Hare Kåñëa is called shadow nämäbhäsa (chäyä nämäbhäsa). If that bhakti
harbors material desires or desire for liberation, it is called pratibimba
nämäbhäsa. In that case, such persons are called karmis or jïänés but not
bhaktas. The kaniñöha adhikäré offering the result of his work or knowledge
to Kåñëa (karma-jïäna arpaëa), without any desire other than to please Kåñëa
(anyäbhilañitä çünya) is called vaiñëaväbhäsa, or vaiñëava praya, almost a
vaiñëava.
(Bhakti is devoid of cultivation of jïäna,and vairagya and desire for
mukti)
265 There is no special qualification for sädhana bhakti as there is in
varëäçrama. Any person who develops faith (as described above) has the
qualification for bhakti. Such a person, who is qualified for bhakti,
(being on a higher level of qualification) is not obligated to perform karma
or to indulge in vikarma. Qualified for bhakti, he has no taste for sinful
activity. If a sinful act by chance takes place, its effect is destroyed by
bhakti itself. One does not depend on atonements (präyaçcitta).
267 vipra-padodakaà pétvä
yo babhüva gatämayaù
varëäçramäcara-pälaà
taà smarämi mahäprabhum
vipra-of a brähmaëa; päda-from the feet; udakam-water; pétvä-having drunk;
yaù-who; babhüva-became; gata-gone; ämayaù-disease; varëa-äçrama-of the
varëäçrama-system; äcara-the duties; pälam-the protector; tam-Him; smarämi-I
meditate; mahäprabhum-Lord Caitanya Mahäprabhu.
He became cured of disease by drinking the water of a brähmaëas foot, I
meidtate on Lord Caitanya Mahäprabhu, the protector of varëäçrama.
269 gatir gauòéyänäm api sakala-varëäçrama-juçäà
tathä cauòéyänäm ati-sarala-dainyäçrita-hådam
punaù päçcätyänäà sadaya-manasäà tattva-sudhiyäà
çacésünuù çaçvat smaraëa-padavéà gacchatu sa me
gatiù-supreme goal and shelter; gauòéyänäm-of the Bengalis; api-and;
sakala-all; varëäçrama-juçäm-of the followers of the varnasrama system;
tathä-in the same way; ca-and; auòéyänäm-of the residents of Orissa;
ati-very; sarala-sincere and honest; dainya-äçrita-hådam-humble at heart;
punaù-again; päçcatyänäm-of the people in the west; sa-with; daya-mercy;
manasäm-hearts; tattva-for the truth; sudhiyäm-very intelligent;
sacésünuù-Lord Caitanya; çaçvat-eternaly; smaraëa-of the memory; padavém-on
the path; gacchatu-may travel; saù-He; me-my.
Lord Caitanya is the supreme shelter of the Bengali followers of the
narëäçrama system, those Orissans who are sincere, honest, and humble at
heart, and the people in the western countries who are compassionate and
eager to learn the truth. May that Lord Caitanya, the transcendental son
of Çrématé Çacé-devi, eternally travel on the path of my memory.
SRI HARI-NAMA-CINTAMANI by Srila Bhaktivinoda Thakura
270 63. "Staying in varëäçrama-dharma and associating with saintly
persons, a karmé walks on the path of indirect devotional service,
devotional service mixed with karma.
271 Varëäçrama-dharma, saìkhya, yoga, and jïäna have no power to deliver
the conditioned souls in Kali-yuga.
272 (10) Here dharma means varëäçrama-dharma. Yajïa means
sacrifices like the agniñöoma-yajïa. Yoga means añöäìga-yoga and other
yogas. Homa means havana-yajïa and other like ceremonies. Vrata means
Darça-paurëamäsya and other like vows. Çubha-karma means iñöäpürta and other
like auspicious activities. All these auspicious activities are meant to be
performed at specific times, in specific places, and using specific
implements. Although Lord Viñëu is said be the master of all these
activities (yajïeçvara), these activities are not directly spiritual.
Without performing directly spiritual activities, the living entities cannot
understand the Supreme.
273 (13) By following the activities of varnasrama one pleases Lord
Kåñëa. In this way the path of karma (pious work) is the path of indirect
devotional service.
274 (7) Nämäbhäsa is counted among the best pious deeds an
individual soul can perform. Compared to varëäçrama-dharma, vows, yoga,
yajïas, and other auspicious deeds, nämäbhäsa brings the best results.
275 The Outward Signs of Varëäçrama. One Does not Become a Saintly
Devotee by Wearing Certain Kinds of Clothing. Taking Shelter of Lord Kåñëa
is the Mark of a True Devotee
276-277 22. "Certain kinds of clothing mark the various positions in
varëäçrama. However, one's status as a devotee is not marked in that way.
23. "Taking shelter of Lord Kåñëa is the mark of a devotee. From a
devotee's mouth comes the chanting of Lord Kåñëa's holy name.
24. "Gåhastha, brahmacäré, vänaprastha, and sannyäsé (3) are the first
four divisions and çüdra, vaiçya, kñatriya, and brähmaëa are the second four
divisions of varëäçrama.
25. "One is not known as a devotee by these divisions. A devotee is
known because he takes shelter of Lord Kåñëa. This the scriptures say.
281 (9) During his stay in a material body in the material world, the
soul should follow the varëäçrama institution. That institution is the
eternal religion (sanätana-dharma). The varnas were established by great
sages in the holy land of India. If they are present in other countries they
are not in their original pure form, although in some form they are
widespread at the present time. Without first accepting the divisions of the
varëas, divisions that correspond to the different natures of different
human beings, one cannot attain perfection. Gradually becoming fortunate,
the outcastes (antyaja) and persons of mixed birth (varëa-saìkara) may
become sinless, act purely, and enter Lord Kåñëa's family. These rules are
eternal.
282 (10) As long as he is in the stage where he must follow rules
and regulations, the conditioned soul should follow varëäçrama. However, as
he worships and worships the Lord, the soul eventually finds that ecstatic
love (bhäva) for the Lord rises within him. When love rises within him, the
soul becomes beautiful in nature. Then he may send the rules and regulations
away, for he has risen above them. The people in general cannot understand
this stage. Pure ecstatic love (çuddha-bhäva) appears by its own wish.
286 The householder devotee should abandon outright all materialism
in the execution of his duties. He should increase his mood of pure devotion
while satisfying his social and religious obligations according to the
varnasrama system. He should be convinced that just by worshiping Krsna and
His devotees, all results will be attained.
289 Human society should conduct itself according to the guidelines
of the varnasrama system; such a lifestyle is called sanatanadharma or
'eternal religion'. India is the land of piety (punyabhumi), and the
varnasrama religious system was introduced and implemented there by great
sages of yore. In other countries varnasrama is also present in some form,
though it never evolved into the perfected socio-religious system that was
established in India. Human nature cannot find full expression nor attain
consummation without the social divisions of varna. [End of footnote 2]
Even the lowborn outcastes are fully eligible to enter devotional
service to Krsna. But they must live their lives free from sin and
offenses; they will do that only by submitting to the duties of householder
life prescribed at least for the sudra class. Without situating oneself in
one of the four varnas, there is no question of dharma or religious life.
Even those desiring just their own material welfare respect the customs of
varnasramadharma.
On the strength of worshiping Krsna in full surrender, one is gradually
elevated through varnasramadharma to the platform of saintliness. But if
one follows the varnasrama system without worshiping Lord Krsna, he is
doomed. Every householder is obliged to fulfil his varnasrama
responsibilities. He should therefore live with restraint and accept only
what is essential for serving Lord Krsna, and fulfill the formal rules and
responsibilities of his varna. One easily accomplishes all this simply by
chanting the holy name and engaging in devotional service. Moreover, one
attains bhava or spiritual ecstacy by these same devotional practices. With
the advent of bhava, one transcends the jurisdiction of rules and
regulations.
As long as one needs a regulated, formal social life, he must remain
within the bounds of varnasrama. But after the first stirrings of love of
Godhead with the attainment of bhava, the jiva's own divine nature becomes
apparent: he will then require no further inspiration from the external
guidelines of varnasramadharma. The mood of bhava is incomprehensible to
materialistic persons because it is transcendentally dynamic, appearing in a
person by its own volition regardless of that person's varna or asrama. The
Vaisnava householder who follows this path of Krsna conscious
varnasramadharma with singlemindedness, shunning the Mayavadi contamination,
thus transcends the limits of varna and asrama.
290 A few of the characteristics of a bona fide spiritual master
are that he is peaceful, unperturbed and a pure devotee of Krsna. He
should be approached with humility. The jiva should satisfy him with
service and receive from him formal initiation into the worship of Lord
Krsna. Herein lies his best chance to surmount the material entanglement.
The jiva's inherent love for Krsna lies dormant in the heart and can easily
be revived by a qualified spiritual master.
But the jiva can just as easily lose this chance by challenging the
spiritual master through speculative debates and mischievious logic. He
must evade such pitfalls, surrender to the spiritual master's instructions
and receive the proper mantra from him. As for householders, they should
take shelter of a bonafide spiritual master and remain within the varnasrama
system.
SRI JAIVA DHARMA by Srila Bhaktivinoda Thakura
291 "When Çaìkaräcärya appeared in Bhärata-varña there was great
need for a guëa-avatära of the Lord. The voidist philosophy of Buddha had
already practically destroyed the teachings of the Vedas and the duties of
varëäçrama-dharma. Voidist Buddhism even denied the existence of the Supreme
Personality of Godhead. Although it did hint at the existence of the
individual soul, Buddhism denied the soul's true eternal nature. At that
time the brähmaëas had practically become Buddhists and practically
abandoned the religion of the Vedas.
294 Nitya and naimittika work bring good to the world. Therefore the
great sages order that such auspicious work be performed. Considering the
different natures of the human beings, they thus describe what is called the
varëäçrama system. According to their natural tendency for work, human
beings are thus divided into four classes: 1. brähmaëa, 2. kñatriya, 3.
vaiçya, and 4. çüdra. In this material world there are also four other
divisions, called äçramas. The four äçramas are: 1. gåhastha, 2. brahmacäré,
3. vänaprastha, and 4. sannyäsé. They who are fond of performing akarma and
vikarma work are called antyaja (the lowest) and niräçrama (outside the
äçrama system). the different varëas (classes) are determined according to
1. birth, 2. nature, 3. work, and 4. qualities. Whenever the varëas are
determined by birth, the meaning of the varëäçrama system is lost. the
different äçramas are determined according these states: 1. being married,
2. not being married, and 3. the renunciation of association with women.
They who are married are in the gåhastha äçrama. They who are not married
are in the brahmacäré äçrama. They who have renounced association with women
are in the vänaprastha and sannyäsa äçramas. Of all the äçramas, the
sannyäsa äçrama is the best. Of all the varëas, the brähmaëa varëa is the
best. This is all described in the crest jewel of all scriptures,
Çrémad-Bhägavatam (11.17.15-21), in the following words:
varëänäm äçramänäà ca
janma-bhümy-anusäriëaù
äsan prakåtayo nåëäà
nécair nécottamottamaiù
"The various occupational and social divisions of human society
appeared according to inferior and superior natures manifest in the
situation of the individual's birth.***
çamo damas tapaù çaucaà
santoñaù kñantir ärjavam
mad-bhaktiç ca dayä satyaà
brahma-prakåtayas tv imäù
"Peacefulness, self-control, austerity, cleanliness, satisfaction,
tolerance, simple straightforwardness, devotion to Me, mercy, and
truthfulness are the natural qualities of the brähmaëas.***
tejo balaà dhåtih çauryaà
titikñaudäryam udyamaù
sthairyaà brahmaëyam aiçvaryaà
kñatra-prakåtayas tv imäù
"Dynamic power, bodily strength, determination, heroism, tolerance,
generosity, great endeavor, steadiness, devotion to the brähmaëas, and
leadership are the natural qualities of the kñatriyas.***
ästikyaà däna-niñöhä ca
adambha-brahma-sevanam
atuñöir arthopacayair
vaiçya-prakåtayas tv imäù
"Faith in Vedic civilization, dedication to charity, freedom from
hypocrisy, service to the brähmaëas, and perpetually desiring to accumulate
more money are the natural qualities of the vaiçyas.***
çuçrüñüëäà dvija-gaväà
devänäà cäpy amäyayä
tatra labdhena santoñaù
çüdra-prakåtayas tv imäù
"Service without duplicity to the brähmaëas, cows, demigods, and other
worshipable personalities, and complete satisfaction with whatever income is
obtained by such service, are the natural qualities of çüdras.***
açaucam anåtaà steyaà
nästikyaà çuñka-vigrahaù
kämah krodhaç ca tarñaç ca
sa bhävo 'ntyavasäyinäm
"Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust,
anger, and hankering constitute the nature of those in the lowest position
outside the varëäçrama system.***
ahiàsä satyam asteyam
akäma-krodha-lobhatä
bhüta-priya-hitehä ca
dharmo 'yaà sarva-varëikaù
"Nonviolence, truthfulness, honesty, desire for the happiness and
welfare of all others and freedom from lust, anger, and greed constitute
duties for all members of society."***
"In the assembly of the wise, everyone can understand the meaning of
the scriptures. Therefore I shall not give any comment on these words. I
will only say this: The duties of varëa and äçrama are the root of following
the scriptures rules and regulations (vaidha). A country is impious to the
degree it does not follow varëäçrama.
313 I refrain from translating these slokas since I am in an august
assembly of devotees and all of you are able to comprehend its imports. I
simply want to get one point across that the system of varna and asrama is
the foundation on which a civilized society can stand.To the degree the
varnasrama system is not in practice in a particular country irreligiosity
is prominent there to that extent.
Six Faults that Destroy Bhakti
208 dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù
notpädayed yadi ratià çrama eva hi kevalam
"The occupational activities a man performs according to his own position
are only so much useless labor, or prayäsa, if they do not provoke
attraction for the message of the Personality of Godhead." Therefore
karma-prayäsa is contrary to devotional principles in the same way as
jnäna-prayäsa. The conclusion is that karma-prayäsa and jnäna-prayäsa are
very detrimental. But a devotee who desires to properly pass his life still
accepts his duties according to varëäçrama, as those duties are favorable to
devotional service and counted as part of devotional service. All these
activities are no longer called karma.
209 A practicing devotee should pass his life in a natural occupation
that is favorable to devotional service, and he should chant and remember
the holy names with knowledge of his relationship with the Lord. This
process of worship without prayäsa again has two different kinds of
applications-for householders and for renunciates. Making varëäçrama
favorable to devotional service, the householder should pass his life
engaged in devotional service free from prayäsa. They should earn and save
only to easily maintain the family members.
211 Although in the conditional state the rules are of different types,
still all the steps are divided into three principle categories. According
to the Vedas, Bhagavad-gétä, and all the småtis, three principle divisions
are found-karma, jïäna, and bhakti. In each division certain prescriptions
and certain prohibitions are enjoined. In the karma division, the rules of
varëäçrama and the ten supplementary saàskäras as well as regulative prayers
are prescribed. Sins and bad habits are prohibited. In the jïäna division,
sannyäsa, renunciation, detachment, and discussing matter and spirit are
prescribed. Fruitive activities, forbidden activities, and attachment to
sense enjoyment are prohibited. In the bhakti division, indifference,
performance of activities favorable to devotion, following the prescriptions
and prohibitions of the jïäna division, and cultivating devotional service
with the help of those prescriptions and prohibitions are prescribed. All
activities opposed to the Lord, jïäna, renunciation, attachment to sense
enjoyment, conclusions opposed to devotional service, and giving up action
are prohibited.
When the conditioned soul advances by giving up his illicit activities, or
low-class character, then he attains the level of karma-kaëòa. Such a person
should remain in varëäçrama-dharma and aspire to attain the level of jïäna.
This is his duty. He should remain in varëäçrama until he attains detachment
from material activities by discussing the difference between matter and
spirit and analyzing the nature of false ego, otherwise he becomes sinful.
When that detachment is attained, then his higher qualification destroys his
attachment to fruitive activities. But if that person still remains inclined
to the rules of karma-kaëòa, then he cannot make advancement.
212 The devotees whose minds are fixed on chanting and remembering
Kåñëa's glories in pure love have no taste for activities prescribed for
lower stages. Although they are not attached or bound to follow the
prescribed rules of the scriptures, they sometimes follow out of their own
accord. This is nicely explained in the eighth verse of the Upadeçämåta.
These are the glories of the pure devotees; that is, their glories are not
diminished by neglecting other's prescribed rules.
The purport is that exalted devotees follow whatever rules of the lower
stages they like. The jïänés follow the varëäçrama-dharma of the karmis by
their own will, not by rule or obligation. Similarly the devotees, out of
their sweet will, also follow the rules of the karmis and jïänés for some
purpose. This means that although they are not obliged to follow the
prescriptions and prohibitions, they do so on their own accord. The topmost
pure devotees are also not considered overly attached to regulations when
they follow the rules of karma, jïäna, and ordinary sädhana-bhakti.
Independently they are engaged in the unalloyed devotional service of Lord
Kåñëa. The practicing devotee who gives up niyamägraha but spontaneously
follows the rules achieves auspicious results.
The conclusion is that the practitioner attains a higher level as a result
of following the rules prescribed according to his qualification. He should
not maintain attachment for the rules of his previous level. Keeping this
instruction always in mind, he should always engage in chanting and
remembering Lord Kåñëa and thus continue advancing to higher levels.
215 Those who are faithful in hearing the topics of the Lord after
receiving His mercy on the strength of their accumulated pious activities
from many lifetimes are no longer attached to karma. They are called
Vaiñëavas. Among them, those who are gåhasthas enjoy whatever artha they
obtain while practicing dharma for the purpose of liberation, not for the
purpose of sense gratification; rather, this artha helps them purely
maintain their lives in the favorable cultivation of Kåñëa consciousness
with the purpose of understanding the Absolute Truth. In this, the
difference between karma and spiritual activities can be seen. Therefore, to
attain the mercy of the Lord, a gåhastha Vaiñëava should accept the
divisions of varëäçrama and along with his wife practice dharma, artha,
käma, and mokña in order to maintain his life. Whenever his house becomes
unfavorable for this purpose, he should give it up out of disgust. Thus by
properly performing the activities of trivarga, the gåhastha Vaiñëava's
character becomes pure. With such pure characteristics, he should hear,
chant, and remember the names, forms, qualities, and pastimes of the Lord
with full surrender.
216 There is a need for varëäçrama-dharma while a human remains in the
stage of piety and impiety that are born of his nature. The main purpose of
varëäçrama-dharma is this: By gradually following varëäçrama-dharma a human
being will become eligible to perform devotional service.
218 The purport of Çré Caitanya's statement is this: "O Rämänanda!
Varëäçrama-dharma is meant to regulate the gross and subtle bodies. If
someone is satisfied only in that, without engaging in devotional service of
Kåñëa, then what is his gain? Therefore, although the process of varëäçrama
is the only means of purification for a conditioned soul, still it is
external." As stated in Çrémad Bhägavatam (1.2.8):
dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù
notpädayed yadi ratià çrama eva hi kevalam
"The occupational activities a man performs according to his own position
are only so much useless labor if they do not provoke attraction for the
message of the Personality of Godhead." From this one should not conclude
that Çré Caitanya Mahäprabhu has ordered us to discard varëäçrama-dharma. If
that would have been the case, then He would not have instructed all living
entities through His pastimes of completely following the orders of gåhastha
and sannyäsa. As long as one has a material body the system of
varëäçrama-dharma must be followed, but it should remain under the full
control and domination of bhakti. Varëäçrama-dharma is like the foundation
of one's supreme occupational duty. When one's supreme occupational duty is
matured and one achieves his goal, then the process is gradually neglected.
Again, it is also abandoned at the time of death.
219 In the last half of the verse quoted by Çréla Rämänanda Räya, it
says: viñëur ärädhyate panthä nänyat tat-toña-käraëam-"One should know that
without following the process of varëäçrama-dharma, a materialist has no
alternative to pass his life favorably for the service of the Supreme
Personality of Godhead, Viñëu." This is the only way to achieve the life of
a devotee.
220 Human beings are divided according to their nature into the
following divisions: brähmaëa, kñatriya, vaiçya, çüdra, saìkara, and
antyaja. Even though the system of varëäçrama is not clearly present in some
countries, still it exists in a seedling form.
221 "The brähmaëas' main characteristics are qualities such as
peacefulness, not birth. If these main characteristics are seen in persons
other than those born as brähmaëas, then such persons should be considered
brähmaëas. They should not be considered according to their caste by birth."
This kind of eternal varëäçrama-dharma is always to be followed. It is often
useful for devotional service. Members of the four varëas and the lower
castes should be eager to progress their sättvic nature. If an outcaste
becomes fortunate due to his pious deeds, then he should progress his
cultivation of goodness while following the conduct of a çüdra. Everyone
should give prominence to devotional service and progress the cultivation of
goodness to the platform of nirguëa, transcendence, by the mercy of the
devotees. These are the stages of sanätana-dharma. With devotion, the member
of any varëa is considered the best of the brähmaëas; without devotion, the
life of a brähmaëa fixed in goodness is useless.
SRI CAITANYA SIKSAMRTA by Srila Bhaktivinoda Thakura
223 There are three stages between the primitive, uncivilized state of
mankind and the devotional state. In these three stages, the diseases of
atheism, materialism, skepticism, and voidism afflict many people. Acting
as obstacles to their progress, those philosophies bring them to a
lamentable state. Of course, not all people will be so afflicted. Those
who are infected by the disease become bound up, and do not progress to
higher stages of life. The uncivilized tribal, taking advantage of the
system of varnasrama and cultivating civilized manners, proper conduct and
education, can quickly attain the life of a devotee.This is the natural
path of progress for mankind. But if one becomes afflicted by the diseases
of materialistic philosophies, he falls into an unnatural state of
existence.
224 The followers of the varnasrama institution accept the regulative
principles of the four social orders and four spiritual orders. However, if
one carries out the regulative principles of the orders but does not render
transcendental service to Krsna, he falls into the hellish condition of
material life.
225 Dharma consists of the activities allotted to the four varnas and
asramas. It is also called traivargika dharma (artha, kama and dharma).
This traivargika dharma is discussed in the Second Part of this book.
Mahaprabhu has taught that men with attachment for worldly enjoyment get
strength from the practice of these rules to carry on comfortably the
maintenance of body and family. Those with too much attachment are advised
to follow the rules of varnasrama, and this will qualify them for bhakti.
But those people who practice varnasrama without making bhakti the goal go
to hell, even though they follow their prescribed duties
226 As long as material desire is present in the heart, a person
performing sadhana bhakti should follow the injunctions of varnasrama. But
one who gives up material desires and practices sadhana bhakti according to
the injunctions is free from the obligations of serving varnasrama rules. 11
227 Some unknowledgeable people think that sadhana bhakti is not
necessary. Some prefer varnasrama and others prefer to relish prema. But
from seeing the instructions concerning bhakti, a gradual process is
recommended and fruitful. First a person should attain steadiness in good
conduct by practicing varnasrama. Then he must progress to vaidhi bhakti.
Finally, with prema, he reaches perfection.14 According to the amount of
qualification of the individual, this form of advancement may slightly
change .
228 Mahaprabhu has given instructions for surpassing such material
conceptions of life and easily attaining pure spiritual life. Practice of
varnasrama is for the maintenance of the body. Practice of yoga is for
advancement of the mind. Sadhana bhakti is for advancement of the soul.
Though the devotee may not be expert at farming, fighting, or any material
occupation, he is expert in terms of the real life of the human being. A
king's minister may not be able to fire the gun expertly, but he can still
act as the advisor for the soldiers and make expert arrangements for the
war. Those who can see the elevated position of the devotees is actually
intelligent, and can obtain the mercy of the Lord. 16
229 The stages of life are four: brahmacarya, grhastha, vanaprastha and
sannyasa. The brahmacari is the person who before marriage gets education
and is free to wander. The grhastha is the person he gets married and takes
up family responsibilities. The person who upon aging gives up work and
lives alone is a vanaprastha. One who gives up all relations with his
family and is free to wander is a sannyasi. The system set up after
working out the relation of the varnas and asramas is called varnasrama
dharma. This dharma is the social code for the people of Bharata. If a
country lacks this system of dharma, it cannot be called an advanced
society.
232 According to these natures, the people of India were classed in four
varnas. If society is divided according to the varnas, all the work in
society becomes effective. This is beneficial for the whole world. That
society which has the varnas has a scientific basis and is worshipable by
all. Some people may question the efficacy of the varnasrama system, since
the countries of Europe attained great feats and fame without having a
varnasrama system. But such a doubt has no substance, because these people
are all recent. Due to being very bold and energetic, they have taken all
the previous skills, arts and sciences, and begun to act. But gradually
with time, these societies will fall, because of lack of scientific
organization of varnas. Though the Aryan civilization is much older, it
has remained intact with the same characteristics because of the
varnasrama system.
233 The Roman and Greek civilizations were much more powerful than
modern European nations, but where are they now? Those peoples have become
devoid of their previous qualities and taken up the qualities and life style
of the modern nations. They have become so transformed that they have no
pride in their previous glory. Though the Aryan civilization is much more
ancient than that of the Greeks and Romans, even now the people of India
take pride in their ancient heroes. Why is that? Because the varnasrama
system remained strong, the culture of the society was preserved and not
lost. Though the ranas were defeated by the Muslims, even today they
identify themselves as the descendants from Ramacandra's line. Though the
people of India may have declined to a decrepit state with age, as long as
the varnasrama system is practiced, the Aryan identity will also remain.
The Roman and other peoples , who were offshoots of Vedic civilization,
declined as they mixed with the outcast cultures such as Huns and Vandals.
If one examines modern European cultures, one will notice that all its
remarkable features are due to preservation of varnas, based upon
intrinsic nature of the individual. Those who have the nature of
merchants prefer that occupation, and by that profession obtain their
progress. Those who have ksatriya nature join the military. Those who
are sudra in nature prefer to do menial service. Actually no society can
exist without a division of varnas. Even in matching for marriage, nature
and occupational status have to be considered. Though the European nations
incorporated some aspects of varnas, the varnas were not systematically
established there. Civilization and knowledge advance in proportion to the
degree of systemization of the varnas.
234 One should deeply consider the reason for India's deteriorated
state. The varnasrama system was established in India at the beginning of
Treta Yuga, at which time the Aryans had advanced knowledge.2 The rule was
established that each person took up a varna according to his nature, and
getting a qualification through that varna, he would carry out his duties
and work designated by the varna. By following this system of asrama and
varna according to nature, the work of society went on smoothly. Varna was
decided solely on the basis of nature for those people whose father had no
varna. Jabali, Gautama, Janasruti and Citraratha are examples from Vedic
history. For those whose father had a varna, their varna was decided on the
basis of both father's varna and individual nature. From the ksatriya
dynasty of Narisyanta, the great rsi Jatukarna appeared, who started a
famous brahmana lineage called Agnivesya. In the Aila dynasty, Jahnu, the
son of Hotraka became a brahmana. From King Vitatha of Bharadvaja's
dynasty came Nara and others who were ksatriyas, and Garga, who was a
brahmana. In King Bharmasva's ksatriya line were born Satananda of the
Maudagalya gotra and Krpacarya. There are many examples like this in the
scriptures, showing that birth is not the only qualification for occupation.
When the actual system was practiced, the glory of India was as strong as
the midday sun. All nations worshipped the inhabitants of Bharata as
rulers, administrators and teachers. Egypt, China and other countries used
to take instruction from the people of India with great reverence.
The varnasrama system continued purely for a long time, until Jamadagni and
his son Parasurama, of ksatriya nature, claimed themselves as brahmanas. By
following a varna contrary to their nature, out of self interest, they
created friction between the brahamana and ksatriya classes. Because of
this seed of enmity between the two classes, the procedure of judging
varna by birth became fixed. In time, this system of varnas without
reference to nature entered covertly in the Manu Samhita and other
scriptures. Without possibility of attaining a higher varna, out of
frustration, the ksatriyas created Buddhism to destroy the brahmana varna.
But for every action there is an equally strong reaction. Therefore the
class distinction based on birth became even stronger. With the conflict
between exploitation of position, based on birth (the brahmanas), and
disloyalty to ones culture (ksatriyas), they gradually destroyed themselves.
Those with no brahman qualities, brahmanas in name only, began to write
scriptures with their own interest at heart, thus cheating the other
classes. Ksatriyas, without ksatriya qualities were defeated in battle.
Without their kingdoms, they began to support Buddhism. Vaisyas without
vaisya nature began to preach Jainism. By this act, the great mercantile
community became weakened. Laborers without sudra nature, without
qualification for works of specific nature, became thieves. Running without
any scriptural reference, the country came under the control of the Muslims.
Shipping companies entered. The concept of service vanished. Gradually the
influence of Kali deepened.3 The present pitiful condition of India, which
was once the controller and teacher of the whole world, is not because of
old age, but because of the corruption of the varnasrama system. By the
desire of the Lord, the controller of all living beings and rules, may
there arise again in India an empowered person who can establish the
varnasrama system. The writer of the puranas also expectantly awaits the
action of Kalki.
237 Improper conduct is another sin. To disregard the conduct which has
been delineated by the saintly people and take up conduct of foreigners is
improper conduct. Those who, by associating with foreigners for a time,
give up the pure rules of varnasrama in favor of freedom from rules, become
fallen, acting against the perfect, scientific rules of conduct. For
purification they must perform penances.
238 8 Those who are followers of this varnasrama system accept
principles according to authorized traditions of proper conduct. When such
varnasrama duties are dedicated to Me in loving service, they award the
supreme perfection of life. S.B.11.18.47
240 Though a person situated in the world may accept spiritual dharma,
he does not give up the rules of mundane dharma, for the rules of varnasrama
still assist him in supporting his body, mind and social environment. Being
comfortable as a result of proper body, mind and surroundings, he is able
to attain the eternal bliss of worshipping the Lord. The mundane dharma is
called karma kanda and the spiritual dharma is called sadhana bhakti. It is
apparent that the secondary rules of karma are one division of scripture and
the principal rules of bhakti are another division.
There are two processes in attaining devotion: the gradual process and the
sudden process. In the Caitanya Caritamrta the Lord described to Sri Rupa
Goswami the gradually path.
241 The primitive people and civilized people with arts and sciences,
but no varnasrama dharma, are devoid of moral principles. Buddhist and
other atheistic groups have only moral culture. Those who accept the Vedas
but do not practice strictly have morals with a material conception of God.
Those who actually practice dharma have belief in God conditioned by moral
culture. Amongst those some people discover the real truth, and amongst
those, a few obtain liberation from material consciousness. Amongst those,
a few attain devotion to the Lord.
244 Those following vaidhi bhakti should think of dedication to the Lord
as their principle work in life. It is a cultivation performed , not from
fear or hatred, but with affection and love. That is the meaning of
favorable. Though it is necessary to maintain the body by following the
rules of varnasrama, the devotee never allows those rules to overpower his
devotion of the Lord. Those rules always remain as followers of the
cultivation of the Lord. Whatever knowledge is necessary for realizing the
soul beyond the material realm of experience, it always remains as the
servant of devotional cultivation, and never supersedes the position of
devotion. All actions and all knowledge are for the advancement of bhakti
alone. This is how the devotee of vaidhi bhakti lives his life.
245 Following the rules of bhakti to attract the heart to the lotus feet
of Krsna while simultaneously maintaining the body through the rules of
varnasrama is called bhakti yoga.1 The cultivation of the Lord is essential
in this process. There are five types of cultivation: with body, mind,
soul, matter and society.
The devotee is happy that he can engage his body, mind, soul, place,
time and matter in the service of he Lord, but something is lacking still.
If he can engage other people or society in the Lord's service he will be
happy.9 Thus there are rules for cultivation of devotion utilizing social
tendencies: festive gatherings of devotees, keeping proper standards of the
vaisnavas, raising a vaisnava family, and spreading vaisnava dharma to all
souls.
249 What is the relation of varnasrama, which was previously discussed,
with vaidhi bhakti? Should a person take shelter of vaidhi bhakti and give
up the rules of varnasrama dharma, or should he practice vaidhi bhakti for
developing devotion, while still following the varnasrama rules and duties?
It was previously stated that the purport of varnasrama dharma is to
maintain the body, develop the mind, perform good works for society and
learn spiritual topics, all with the goal of developing pure bhakti.3 In
that man is bound by a material body, he must follow the varnasrama rules.
That cannot be denied, for without the development of body, mind, society
and spirit, man's life becomes degraded. The rules of varnasrama are
suitable for this purpose , and therefore they should be followed. However
varnasrama is not the final goal. With the assistance of varnasrama dharma,
a person should cultivate bhakti. It is also necessary to follow the rules
of varnasrama in the cultivation of bhakti.
251 But by following the rules of varnasrama, which are time consuming,
a person may not have any time left to cultivate bhakti.4 Furthermore, where
there is some conflict of principles, what should be done? First, it should
be said that without taking proper care of body, mind, society and spirit,
a person cannot perform the more elevated activities of bhakti. How can the
seed of devotion, faith, awaken in the heart if a person dies prematurely,
develops mental problems and never learns anything about spirit? And if a
person gives up the rules of varnasrama and acts as he pleases, his physical
and mental actions will be like those of a madman. He will be engaged in
the worst sins. No sign of bhakti will be visible.
Thus, though varnasrama dharma is somewhat engaging, it must be followed as
an assistant to bhakti, and, with the cultivation of bhakti, its consumption
of time will decrease. 5 Its various activities will transform into
devotional actions. First a person should practice the five types of
devotional activities to the utmost, as directed by Lord Caitanya, while
simultaneously being meticulous in observance of varnasrama duties, which
may take too much time. He should gradually reject those varnasrama duties
which are against devotional principles. Finally, being purified by bhakti,
varnasrama duties will become the servant of sadhana bhakti. Acting it this
way, there will be no conflict between the duties of varnasrama and
bhakti. By the cultivation of bhakti, the life of a brahmana and the life
of a sudra, both purified by bhakti, become equalized. The sudra, being
illumined by his state of servitude to the Lord and to the devotees, becomes
equal to the selfless brahmana. The purity of vaisnava brotherhood will
enlighten the lives of the four varnas so much that the world will seem to
be Vaikuntha. By removal of the obstacles arising from identification with
body, real equality of the souls is possible. 6
252 Just as atheistic moral dharma merges with theistic moral life,
varnasrama dharma, so theistic moral life transforms itself and becomes
devoid of its previous faults in the life of a devotee. In varnasrama
dharma the worship of the Lord is only one among many rules. When this
dharma is incorporated in the life of a devotee, all the rules becomes
subordinate to the worship of the Lord. Although this change may seem very
general, when faith becomes strong, the whole life of the person becomes
transformed. The lives of a varnasrama follower and a devotee are
completely different.
253 Though all humans have a right to practice bhakti, those who follow
the regulations of varnasrama have a much easier time. But even though the
qualification and opportunity is there, many varnasrama followers do not
take to bhakti.9 The reason is that man's life takes the form of
ascending steps. Those outside the varnasrama are on the lowest step.
Atheistic moralists are on the second step. Theistic moralists are on the
third step. Vaidha bhaktas are on the fourth step, and raganuga bhaktas are
on the fifth step. It is the nature of the soul to ascend to the next
higher step, but he should not ascend prematurely or too quickly. Only after
being firmly established on one step is it possible to ascend to the next
step . That is why being qualified with steadiness on each level has been
emphasized. When a person is qualified to ascend to the next step, he must
also give up attachment to the old step. The tendency to cling to the old
stage is called niyamagraha, clinging to outmoded rules. Because of this,
the outcasts have no respect for the atheistic moralists; the atheistic
moralists have no respect for the pseudo-theistic moralists; the
pseudo-theists have no respect for the theistic moralists; the theistic
moralists have no respect for the vaidha bhaktas; and the vaidha bhaktas
have no respect for ragatmika bhakti. Because of such habit, the followers
of varnasrama often do not respect the vaidha bhaktas.10 This does not
affect bhakti itself, but is as misfortune for those who do not take up
interest in their own advancement. Those at a higher stage naturally have
compassion for those at a lower stage, but until the lower-situated people
are fortunate, they cannot give up their stage and develop a taste for the
higher stage.
254 When the consciousness of those situated in varnasrama matures into
devotional sentiment they take up the life of a devotee, but as long as they
do not, they must still be said to be practicing karma. Karma is not an
integral part (anga) of bhakti. When karma matures fully, it takes the
form of devotional action, and this is called bhakti, not karma. The moment
that real faith in the Lord arises, a person transcends karma. The sandhya
rites are obligatory activities arising out of the rules of moral dharma.
They are not activities of bhakti arising from faith. When faith in the
Lord arises, all the activities, being centered on the Lord, are given
respect according to their contribution to the goal, bhakti. Thus, if a
devotee is listening to a devotional lecture in the evening, he does not
like to interrupt that to perform his sandhya rites. The devotee
understands that there is no necessity for giving up an activity which is
already fulfilling the goal of sandhya rites.
256 Caitanya Mahaprabhu has called this faith the seed of the creeper of
bhakti. Examining the lives of devotees, it will be found that some have
developed faith by studying the scriptures impartially. Many have developed
faith by association with devotees and hearing their teachings. Others have
developed faith in bhakti after performing duties according to varnasrama
and developing a repulsion to taking material results. Others have developed
faith through disgust for speculative knowledge. Others have developed
faith suddenly. There is no specific rule for the development of faith.
Faith, the seed of the creeper of bhakti, is above the rules. Therefore it
was said that faith develops in the fortunate soul.... Therefore it was said
that faith develops in the fortunate soul. The end of action according to
varnasrama duties (karma) and the appearance of faith are simultaneous.3
257 Narada replied, "Oh Vyasa, with the same clarity that you have
explained the four goals of artha, dharma, kama and moksa in the Puranas,
Vedanta Sutra, and Mahabharata, you have not attempted to explain the
spotless spiritual pastimes of the Supreme Lord. Because of this you are
not feeling satisfaction. You have made a great mistake in overemphasizing
varnasrama dharma as the duty of the conditioned soul. If a person gives up
his material dharma and worships the Lord in devotion, and then falls from
that position, what is the loss? If a person stays steady in his dharma but
does not worship the Lord, what does he really gain?"19 From this
instruction it may be understood that there is no other method than
worshipping the Supreme Lord in devotion. By worshipping the Lord who is
the shelter of the name, the soul achieves everything. 20
259 It is necessary to cultivate knowledge of science, arts, morality
and God, but this cultivation is of two types: improper and proper.
Improper cultivation refers to cultivation performed at the wrong time and
in the wrong way, without considering ones own qualification. A person
should practice according to his qualification. If he does more or less,
the proper result will not manifest. Qualification is according to ones
nature. Nature arises due to original circumstance, teachings and
association. When you take support of the scientific system of varnasrama
of Bharata after discerning your qualification, you will perfect your
activities and attain the final goal. Please understand that your soul is
deathless, through logic and intrinsic faith. Then your life in vaidha
bhakti will be perfect in all respects. Though you appear to have arisen
from your mother's womb, by transcendental logic and advanced methods,
raise and embellish that self to higher existence. You existed before this
birth, and after this life you will exist. Without such conviction, your
faith in God will not be pure.
260 Some person, being born in a family of devotees naturally becomes a
devotee. Another person, taking birth in materialist's family, will
likely be a materialist. Thereafter, the teachings and association may be
favorable or unfavorable. When the person attains full intellectual
capacity, his nature becomes fixed. According to that nature, the person
does his activities. Since in one lifetime all results of action must be
received0, one person will go to heaven and another to hell. Is this the
proper work of the all merciful, all discerning Lord? Those religions
which accept one life-span for all activity are imperfect and unreasonable.
Do not be limited by these religions; recognize the elevated nature of the
soul. Taking shelter of varnasrama dharma you will be happy.
It is necessary to perform work according to the scriptural injunctions.
This work is of two types: with desire and without desire. You should not
be attracted to work which directly strengthens the senses for enjoyment.
Desireless work is obligatory. In doing such work, there is no desire, even
if it yields sense pleasure, for desire refers to self interest. In
performing work as a matter of duty there is no desire or kama. By this
work, the Lord is satisfied. When the Lord is satisfied, both material
satisfaction and liberation are possible.
261 With this solid reasoning a person should establish himself in
varnasrama dharma and live a life of theistic morality. At this stage he
begins the serious attempt to discover the goal of human life. He begins to
consider the relation of soul and God. After coming to a conclusion
however, the real question is not yet solved, and the person then asks,
"Who am I? What is my relation to the world? What is my relation to God?
What is my final position?"
DASA MULA TATTVA by Srila Bhaktivinoda Thakura
263 The followers of the varëäçrama institution accept the regulative
principles of the four social orders and four spiritual orders. However, if
one carries out the regulative principles of these orders but does not
render transcendental service to Kåñëa, he falls into the hellish condition
of material life.
264 People of tender faith perform bhakti by means of the varëäçrama
system and offering of the results of their work (karmärpaëa). Their bhakti
is not real bhakti but a semblance of bhakti (bhakty abhäsa): their chanting
of Hare Kåñëa is called shadow nämäbhäsa (chäyä nämäbhäsa). If that bhakti
harbors material desires or desire for liberation, it is called pratibimba
nämäbhäsa. In that case, such persons are called karmis or jïänés but not
bhaktas. The kaniñöha adhikäré offering the result of his work or knowledge
to Kåñëa (karma-jïäna arpaëa), without any desire other than to please Kåñëa
(anyäbhilañitä çünya) is called vaiñëaväbhäsa, or vaiñëava praya, almost a
vaiñëava.
(Bhakti is devoid of cultivation of jïäna,and vairagya and desire for
mukti)
265 There is no special qualification for sädhana bhakti as there is in
varëäçrama. Any person who develops faith (as described above) has the
qualification for bhakti. Such a person, who is qualified for bhakti,
(being on a higher level of qualification) is not obligated to perform karma
or to indulge in vikarma. Qualified for bhakti, he has no taste for sinful
activity. If a sinful act by chance takes place, its effect is destroyed by
bhakti itself. One does not depend on atonements (präyaçcitta).
267 vipra-padodakaà pétvä
yo babhüva gatämayaù
varëäçramäcara-pälaà
taà smarämi mahäprabhum
vipra-of a brähmaëa; päda-from the feet; udakam-water; pétvä-having drunk;
yaù-who; babhüva-became; gata-gone; ämayaù-disease; varëa-äçrama-of the
varëäçrama-system; äcara-the duties; pälam-the protector; tam-Him; smarämi-I
meditate; mahäprabhum-Lord Caitanya Mahäprabhu.
He became cured of disease by drinking the water of a brähmaëas foot, I
meidtate on Lord Caitanya Mahäprabhu, the protector of varëäçrama.
269 gatir gauòéyänäm api sakala-varëäçrama-juçäà
tathä cauòéyänäm ati-sarala-dainyäçrita-hådam
punaù päçcätyänäà sadaya-manasäà tattva-sudhiyäà
çacésünuù çaçvat smaraëa-padavéà gacchatu sa me
gatiù-supreme goal and shelter; gauòéyänäm-of the Bengalis; api-and;
sakala-all; varëäçrama-juçäm-of the followers of the varnasrama system;
tathä-in the same way; ca-and; auòéyänäm-of the residents of Orissa;
ati-very; sarala-sincere and honest; dainya-äçrita-hådam-humble at heart;
punaù-again; päçcatyänäm-of the people in the west; sa-with; daya-mercy;
manasäm-hearts; tattva-for the truth; sudhiyäm-very intelligent;
sacésünuù-Lord Caitanya; çaçvat-eternaly; smaraëa-of the memory; padavém-on
the path; gacchatu-may travel; saù-He; me-my.
Lord Caitanya is the supreme shelter of the Bengali followers of the
narëäçrama system, those Orissans who are sincere, honest, and humble at
heart, and the people in the western countries who are compassionate and
eager to learn the truth. May that Lord Caitanya, the transcendental son
of Çrématé Çacé-devi, eternally travel on the path of my memory.
SRI HARI-NAMA-CINTAMANI by Srila Bhaktivinoda Thakura
270 63. "Staying in varëäçrama-dharma and associating with saintly
persons, a karmé walks on the path of indirect devotional service,
devotional service mixed with karma.
271 Varëäçrama-dharma, saìkhya, yoga, and jïäna have no power to deliver
the conditioned souls in Kali-yuga.
272 (10) Here dharma means varëäçrama-dharma. Yajïa means
sacrifices like the agniñöoma-yajïa. Yoga means añöäìga-yoga and other
yogas. Homa means havana-yajïa and other like ceremonies. Vrata means
Darça-paurëamäsya and other like vows. Çubha-karma means iñöäpürta and other
like auspicious activities. All these auspicious activities are meant to be
performed at specific times, in specific places, and using specific
implements. Although Lord Viñëu is said be the master of all these
activities (yajïeçvara), these activities are not directly spiritual.
Without performing directly spiritual activities, the living entities cannot
understand the Supreme.
273 (13) By following the activities of varnasrama one pleases Lord
Kåñëa. In this way the path of karma (pious work) is the path of indirect
devotional service.
274 (7) Nämäbhäsa is counted among the best pious deeds an
individual soul can perform. Compared to varëäçrama-dharma, vows, yoga,
yajïas, and other auspicious deeds, nämäbhäsa brings the best results.
275 The Outward Signs of Varëäçrama. One Does not Become a Saintly
Devotee by Wearing Certain Kinds of Clothing. Taking Shelter of Lord Kåñëa
is the Mark of a True Devotee
276-277 22. "Certain kinds of clothing mark the various positions in
varëäçrama. However, one's status as a devotee is not marked in that way.
23. "Taking shelter of Lord Kåñëa is the mark of a devotee. From a
devotee's mouth comes the chanting of Lord Kåñëa's holy name.
24. "Gåhastha, brahmacäré, vänaprastha, and sannyäsé (3) are the first
four divisions and çüdra, vaiçya, kñatriya, and brähmaëa are the second four
divisions of varëäçrama.
25. "One is not known as a devotee by these divisions. A devotee is
known because he takes shelter of Lord Kåñëa. This the scriptures say.
281 (9) During his stay in a material body in the material world, the
soul should follow the varëäçrama institution. That institution is the
eternal religion (sanätana-dharma). The varnas were established by great
sages in the holy land of India. If they are present in other countries they
are not in their original pure form, although in some form they are
widespread at the present time. Without first accepting the divisions of the
varëas, divisions that correspond to the different natures of different
human beings, one cannot attain perfection. Gradually becoming fortunate,
the outcastes (antyaja) and persons of mixed birth (varëa-saìkara) may
become sinless, act purely, and enter Lord Kåñëa's family. These rules are
eternal.
282 (10) As long as he is in the stage where he must follow rules
and regulations, the conditioned soul should follow varëäçrama. However, as
he worships and worships the Lord, the soul eventually finds that ecstatic
love (bhäva) for the Lord rises within him. When love rises within him, the
soul becomes beautiful in nature. Then he may send the rules and regulations
away, for he has risen above them. The people in general cannot understand
this stage. Pure ecstatic love (çuddha-bhäva) appears by its own wish.
286 The householder devotee should abandon outright all materialism
in the execution of his duties. He should increase his mood of pure devotion
while satisfying his social and religious obligations according to the
varnasrama system. He should be convinced that just by worshiping Krsna and
His devotees, all results will be attained.
289 Human society should conduct itself according to the guidelines
of the varnasrama system; such a lifestyle is called sanatanadharma or
'eternal religion'. India is the land of piety (punyabhumi), and the
varnasrama religious system was introduced and implemented there by great
sages of yore. In other countries varnasrama is also present in some form,
though it never evolved into the perfected socio-religious system that was
established in India. Human nature cannot find full expression nor attain
consummation without the social divisions of varna. [End of footnote 2]
Even the lowborn outcastes are fully eligible to enter devotional
service to Krsna. But they must live their lives free from sin and
offenses; they will do that only by submitting to the duties of householder
life prescribed at least for the sudra class. Without situating oneself in
one of the four varnas, there is no question of dharma or religious life.
Even those desiring just their own material welfare respect the customs of
varnasramadharma.
On the strength of worshiping Krsna in full surrender, one is gradually
elevated through varnasramadharma to the platform of saintliness. But if
one follows the varnasrama system without worshiping Lord Krsna, he is
doomed. Every householder is obliged to fulfil his varnasrama
responsibilities. He should therefore live with restraint and accept only
what is essential for serving Lord Krsna, and fulfill the formal rules and
responsibilities of his varna. One easily accomplishes all this simply by
chanting the holy name and engaging in devotional service. Moreover, one
attains bhava or spiritual ecstacy by these same devotional practices. With
the advent of bhava, one transcends the jurisdiction of rules and
regulations.
As long as one needs a regulated, formal social life, he must remain
within the bounds of varnasrama. But after the first stirrings of love of
Godhead with the attainment of bhava, the jiva's own divine nature becomes
apparent: he will then require no further inspiration from the external
guidelines of varnasramadharma. The mood of bhava is incomprehensible to
materialistic persons because it is transcendentally dynamic, appearing in a
person by its own volition regardless of that person's varna or asrama. The
Vaisnava householder who follows this path of Krsna conscious
varnasramadharma with singlemindedness, shunning the Mayavadi contamination,
thus transcends the limits of varna and asrama.
290 A few of the characteristics of a bona fide spiritual master
are that he is peaceful, unperturbed and a pure devotee of Krsna. He
should be approached with humility. The jiva should satisfy him with
service and receive from him formal initiation into the worship of Lord
Krsna. Herein lies his best chance to surmount the material entanglement.
The jiva's inherent love for Krsna lies dormant in the heart and can easily
be revived by a qualified spiritual master.
But the jiva can just as easily lose this chance by challenging the
spiritual master through speculative debates and mischievious logic. He
must evade such pitfalls, surrender to the spiritual master's instructions
and receive the proper mantra from him. As for householders, they should
take shelter of a bonafide spiritual master and remain within the varnasrama
system.
SRI JAIVA DHARMA by Srila Bhaktivinoda Thakura
291 "When Çaìkaräcärya appeared in Bhärata-varña there was great
need for a guëa-avatära of the Lord. The voidist philosophy of Buddha had
already practically destroyed the teachings of the Vedas and the duties of
varëäçrama-dharma. Voidist Buddhism even denied the existence of the Supreme
Personality of Godhead. Although it did hint at the existence of the
individual soul, Buddhism denied the soul's true eternal nature. At that
time the brähmaëas had practically become Buddhists and practically
abandoned the religion of the Vedas.
294 Nitya and naimittika work bring good to the world. Therefore the
great sages order that such auspicious work be performed. Considering the
different natures of the human beings, they thus describe what is called the
varëäçrama system. According to their natural tendency for work, human
beings are thus divided into four classes: 1. brähmaëa, 2. kñatriya, 3.
vaiçya, and 4. çüdra. In this material world there are also four other
divisions, called äçramas. The four äçramas are: 1. gåhastha, 2. brahmacäré,
3. vänaprastha, and 4. sannyäsé. They who are fond of performing akarma and
vikarma work are called antyaja (the lowest) and niräçrama (outside the
äçrama system). the different varëas (classes) are determined according to
1. birth, 2. nature, 3. work, and 4. qualities. Whenever the varëas are
determined by birth, the meaning of the varëäçrama system is lost. the
different äçramas are determined according these states: 1. being married,
2. not being married, and 3. the renunciation of association with women.
They who are married are in the gåhastha äçrama. They who are not married
are in the brahmacäré äçrama. They who have renounced association with women
are in the vänaprastha and sannyäsa äçramas. Of all the äçramas, the
sannyäsa äçrama is the best. Of all the varëas, the brähmaëa varëa is the
best. This is all described in the crest jewel of all scriptures,
Çrémad-Bhägavatam (11.17.15-21), in the following words:
varëänäm äçramänäà ca
janma-bhümy-anusäriëaù
äsan prakåtayo nåëäà
nécair nécottamottamaiù
"The various occupational and social divisions of human society
appeared according to inferior and superior natures manifest in the
situation of the individual's birth.***
çamo damas tapaù çaucaà
santoñaù kñantir ärjavam
mad-bhaktiç ca dayä satyaà
brahma-prakåtayas tv imäù
"Peacefulness, self-control, austerity, cleanliness, satisfaction,
tolerance, simple straightforwardness, devotion to Me, mercy, and
truthfulness are the natural qualities of the brähmaëas.***
tejo balaà dhåtih çauryaà
titikñaudäryam udyamaù
sthairyaà brahmaëyam aiçvaryaà
kñatra-prakåtayas tv imäù
"Dynamic power, bodily strength, determination, heroism, tolerance,
generosity, great endeavor, steadiness, devotion to the brähmaëas, and
leadership are the natural qualities of the kñatriyas.***
ästikyaà däna-niñöhä ca
adambha-brahma-sevanam
atuñöir arthopacayair
vaiçya-prakåtayas tv imäù
"Faith in Vedic civilization, dedication to charity, freedom from
hypocrisy, service to the brähmaëas, and perpetually desiring to accumulate
more money are the natural qualities of the vaiçyas.***
çuçrüñüëäà dvija-gaväà
devänäà cäpy amäyayä
tatra labdhena santoñaù
çüdra-prakåtayas tv imäù
"Service without duplicity to the brähmaëas, cows, demigods, and other
worshipable personalities, and complete satisfaction with whatever income is
obtained by such service, are the natural qualities of çüdras.***
açaucam anåtaà steyaà
nästikyaà çuñka-vigrahaù
kämah krodhaç ca tarñaç ca
sa bhävo 'ntyavasäyinäm
"Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust,
anger, and hankering constitute the nature of those in the lowest position
outside the varëäçrama system.***
ahiàsä satyam asteyam
akäma-krodha-lobhatä
bhüta-priya-hitehä ca
dharmo 'yaà sarva-varëikaù
"Nonviolence, truthfulness, honesty, desire for the happiness and
welfare of all others and freedom from lust, anger, and greed constitute
duties for all members of society."***
"In the assembly of the wise, everyone can understand the meaning of
the scriptures. Therefore I shall not give any comment on these words. I
will only say this: The duties of varëa and äçrama are the root of following
the scriptures rules and regulations (vaidha). A country is impious to the
degree it does not follow varëäçrama.
313 I refrain from translating these slokas since I am in an august
assembly of devotees and all of you are able to comprehend its imports. I
simply want to get one point across that the system of varna and asrama is
the foundation on which a civilized society can stand.To the degree the
varnasrama system is not in practice in a particular country irreligiosity
is prominent there to that extent.
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the 4th wave of HDG Srila Prabhupada Movement : Establishment of a classless varnasrama society
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